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A57068 The tabernacle of God with men, or, The visible church reformed a discourse of the matter and discipline of the visible church, tending to reformation / by Richard Resbury ... Resbury, Richard, 1607-1674. 1649 (1649) Wing R1136A; ESTC R32282 56,135 82

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answers all cavils started to obscure his doctrine touching the equality of Bishops and Presbyters by divine institution and whereas in the close of all he seems to parallel the Bishop and his Presbyters with Moses and his seventy Judges that this in parallel is according to the custome of the Church not according to scripture rule is evident by the words immediatly foregoing CHAP. IX WE returne now to his Epistle to Evagrius and come to the instance of the Church at Alexandria further confirming the equality of Presbyters and Bishops when he had said as formerly we quoted in prevention of an objection but that afterwards one was chosen who should be set before the rest it was done for the remedy of schisme least every one drawing the Church of Christ to himselfe should break it in pieces he addes for at Alexandria also from Mark the Evangelist untill the time of Heraclas and Dionysius Bishops the Presbyters alwayes named one the Bishop who was chosen out of themselves and placed in an higher degree as if an Army should make a Generall or the Deacons should from among themselves chuse one whom they knew industrious and call him Arch-Deacon For what doth a Bishop Ordination excepted that a Presbyter may not do The summe of these words is as at Ephesus and Philippi in the Apostles time the Bishops and Presbyters were one and the same so after their time till about two hundred and sixty years more or lesse after Christ they remained equall in office at Alexandria what change soever was made sooner in some other Churches occasioned by schismes amongst them only for more orderly Proceeding one of the Presbyters was chosen by the rest to be in degree above the rest but not in office or distinct Power as having no peculiar Ordination and this man they called the Bishop that this is the true meaning of the words it appears upon distinct consideration of them here we must remember that his Prevention of the Objection follows immediately his Scripture testimonie and the instance of Alexandria immediately follows that Prevention 1. The Conjunction also or and joyns this example of Alexandria to the former of Ephesus and Philippi For at Alexandria also 2. He makes a difference betwixt Heraclas and Dionysius Bishops and those before them from Mark the Evangelist whom they called Bishops 3. He shews what the difference was that whereas Heraclas and Dionysius were by peculiar Ordination made Bishops as in office and Power above Presbyters as the like custome had obtained earlier in other Churches as appears in Cyprians Epistles they that were before were only chosen by the Presbyters placed in an higher degree and called Bishops but had no peculiar Ordination and therefore no peculiar office That they had no peculiar Ordination is manifest 1. By the Persons by whom they were set in an higher degree they were only the other Presbyters But 1. Presbyters alone say the advocates of Episcopacy may not ordaine a Presbyter much lesse a Bishop 2. If they might ordaine a Bishop much more might they ordaine a Presbyter and then what place for the office of a Bishop in the Church above the Presbyter Ordination being one maine peculiar challenged to the Bishop Had it then been peculiar Ordination that had advanced these above the rest and so invested them with a peculiar office it must have been Bishops not Presbyters by whose hands they were lifted up 2. By the explication subjoyned in two comparisons 1. As if an Army should make a Generall Here the Army chusing the Generall answers to the Presbyters chusing the Bishop so called As Jerome speaks He that is Generall only upon those termes hath no peculiar Commission it belongs to the Prince or State to give that neither had he that was Bishop any peculiar Ordination according to the mind of this comparison which the next comparison holds forth more clearly suppose the Deacons should agree among themselves to chuse out one whom they would call Arch-Deacon here neither is nor could be any peculiar Office or Ordination conferred upon this Arch-Deacon Hence Jerome concludes having no distinct Ordination they had no distinct Power or Office and that is the true meaning of those words for what doth a Bishop Ordination excepted that a Presbyter may not do This is usually otherwise interpreted viz. that a Presbyter may do all that a Bishop may do only the act of Ordination excepted he may not ordain And 1. they that are for the divine right of Episcopacy will have the exception to be by divine institution but this is clearely to interpret this clause contrary to Ieroms whole discourse both the Scope and Arguments of it 2 Pleading the equality of Bishops and Presbyters or their identity rather instanced in Imposition of hands by the Presbytery 3. This interpretation overthrows his discourse in this very instance of the Church of Alexandria whence it is inferred as we have seen by the naturall explication of this discourse But 2. they that are against Episcopacy understand Ierome to speak of the Practice of the Church in his time as if he should say there was no difference formerly now there is only this and that not by divine institution but by the custome of the Church A Bishop ordains which a Presbyter may not do This interpretation may stand with his former discourse and with the truth and this passing there is nothing for Episcopacy by divine right therefore to grant this looseth nothing of the cause in hand but the truly naturall interpretation following upon the former discourse which hath concluded what is here inferred seems to be that formerly given Ordinarion excepted signifying without Ordination conferred Ordination here passively not actively taken Summe up the discourse in this instance of Alexandria Every distinct Church officer hath a distinct Ordination but these Bishops so called in the Church of Alexandria till Heraclas and Dionysius had no distinct Ordination from that of Presbyters therefore they were no distinct Church-officers from them Hence we have light discovering the truth against the three Pretences from antiquity pleading the divine right of Episcopacy 1. It is alledged that such and such Apostles and Evangelists were ordained Bishops of such and such Churches among the rest Mark the Evangelist Bishop of Alexandria that they ordained their Successors and so Episcopacy hath run downe in a constant course from the Apostles times Answ 1. This story overthrows it selfe as is observed by the learned 1. What place is there for ordaining Apostles and Evangelists Bishops over such and such Churches who as Apostles and Evangelists had already in every Church what power soever a Bishop can claime in any Church to which he is ordained 2. Ordination is from the lesse to the greater if an Apostle or Evangelist first be afterwards ordained a Bishop then is the office of an Apostle or Evangelist inferiour to that of a Bishop Answ 2. That there was no such Succession of Bishops ordaining Bishops
also is contained He that is ordained from the lesse to the greater he is advanced Therefore either let the Deacon be ordained from the Presbyter that is let him that is first a Presbyter be afterwards ordained a Deacon that the Presbyter may be proved lesse then the Deacon into whom he encreaseth from a little one or if the Presbyter be ordained from the Deacon let him know that he is lesse in gaines greater in ministery And that we may know that the Apostolicall traditions were taken out of the Old Testament what Aaron and his sonnes and the Levites were in the Temple that let the Bishops and Presbyters and Deacons challenge in the Church Here we have two things confirming the equality of Bishops and Presbyters in the third place an objection is to be answered seeming to favour their inequality The first thing confirming their equality That Presbyter and Bishop are different names of one and the same person in one and the same office as having one and the same ordination and where it is said the Presbyter is contained in the Bishop the meaning is not as the lesse in the greater but as one with him thus he exprest himselfe in the beginning of this Epistle this he hath strongly pleaded all the way thus againe in his Commentary upon 1 Titus as was formerly quoted in these words Some man may think that this is not the sentence of the Scripture but mine owne that a Bishop and Presbyter are one and that one is the name of age the other of office let him read the words of the Apostle Phil. 1.1 c. The second confirmation of their equality that Ordination is from the lesse to the greater and therefore if the Deacon be greater then the Presbyter he must from a Presbyter as a little one grow by Ordination into a Deacon as a great one this rule destroyes the foundation of Hierarchy that the Apostles were towards the end of their dayes and so the Evangelists ordained Bishops of certaine Cities every one having his proper See then from an Apostle or Evangelist as the lesse did he by Ordination increase into a Bishop as the greater but this is too absurd that a Bishop should be greater then an Evangelist nay then an Apostle The Objection to be removed follows in the last words And that we may know that the Apostolicall traditions c. where he cals the superiority of Bishops over Presbyters then obtaining in the Church an Apostolicall tradition Answ 1. There was great difference betwixt the Episcopacy that then was and the Prelacy as we have had it as nothing was done without the Bishop so nor without the rest of the Ministers and People 2. His scope was to prove and clearly he hath proved that according to the Scriptures in the writings of the Apostles there is no inequality at all betwixt Bishop and Presbyter but they are one and the same 3. The rise of their inequality he makes the custome of the Church contra-distinguished to the truth of the Lords order 4. Therefore that he cals it an Apostolicall tradition it can amount only to this that what the Church did here when by schismes occasioned thereto he conceives not contrary to Apostolicall Precept in generall though particularly the equality or identity rather of the Bishop and Presbyter be abundantly held forth in their writings but rather that the Churches Practice here fell under some generall rule as let all things be done to edifying or the like And here was the difference as is observed by the learned betwixt Jerome and Aerius they both agreed that according to divine institution there was no inequality Aerius would have this inviolably observed in the Church Jerome thought the Church had liberty to make a difference and that it was a great expedient against schisme Of the same mind with Ierome for equality by divine institution it is pleaded by some choicely learned amongst our Writers of sacred Controversies Ames and Salmasius confest by a learned Authour among the Papists Medina that Ambrose Austin Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophylact were This instruction then stands good Bishops in office above Presbyters are no Church-Officers of divine institution according as it is pleaded by Jerome I shall conclude this instruction with one question Quest May the Church in any case set up as an expedient an office in the Church which is not of divine institution Answ No in no wise It was appointed that the man of fin should ascend into his chayre thence the Church discerned not the iniquity of those beautifull steps by which he was to ascend what the Church took for an expedient to prevent schisme proved an expedient to promote tyranny His time of falling hath been comming on in this last age is more and more hastening hence this truth making not a little for it passeth clear and current in the Reformed Churches that in the Church no office-Power is to be owned but what is of divine institution An Argument or two to confirme it 1. As among Jewes no order of Priests or Levites but what was expressely appointed of God was to be received so in the Gospel-Churches no other order of Ministeries All by Moses there as a faithfull servant All by Christ here as a faithfull Sonne 2. Christ is the onely Law-giver of his Church the appointing of office is a maine exercise of the Law-givers power as in the kingdomes of men so in the Kingdome of the Mediator 3. All proper and essentiall meanes of worship must be of divine institution 1. Because worship by other meanes is will-worship and will-worship is hatefull unto God 2. Because it is God alone who can sanctifie and blesse the meanes of worship man can put no instrumentall efficacy unto meanes therefore cannot he ordaine them But office or ministery in the Church is a proper and essentiall meanes of worship therefore it must be of no other then divine institution As for that worne Octjection of Timothy and Titus Answ They were Evangelists who as the Apostles are succeeded by Pastors and Teachers above whom there is no Bishop Object The Angel of the Church 2 and 3. of the Revelation is the Bishop of each Church a Pastor of peerlesse power in the Church Answ 1. Suppose by the Angel is meant a singular person and he an eminent Pastor how doth it appear that he had distinct power of Ordination and jurisdiction above the rest Why might it not be in those Churches as in the Church of Alexandria from Mark the Evangelist till Heraclas and Dionysius one in degree and order not in office and distinct power above the rest to whom the Epistle is inscribed 2. Angel in the singular number doth not of necessity infer a singular person it is used in Scripture collectively diverse times as Psal 34.7 The Angel of the Lord pitcheth his tents c. that is the Angels of the Lord pitch their tents round about c. so the Revelation
with Presbyters The denyall of the Proposition he accounts contentious wrangling whence this discourse proceeds clear 3. Argument from the same testimonies The name of Bishop is equally given to all the Elders Phil. 1. All the ministers saluted by that name for what reason can be imagined supposing Bishops and Elders distinct why he should salute only the Bishops and Deacons and leave out all the other ministers Acts 20. the same who are called Elders v. 17. are Bishops v. 28. The same Argument Tit. 1.5 with the seventh 4. Argument from the last testimonie Where the names are used indifferently one for another and the selfe same qualifications for office subjoyned to each name there the selfe same office is set out under each name But so it is here The Apostle enjoyning Titus to appoint Elders if any be blamelesse c. v. 5 He gives the reason v. 7. for a Bishop must be blamelesse c. If Bishop and Presbyter be not one and the same the Apostle had not reasoned at all might it not be replyed it is true a Bishop must be blamelesse c. but every Presbyter is not a Bishop Here we may take notice of the miserable shifts of the Jesuits and with them our Prelates The names say they were then common but the office distinct Answ 1. Because the names were common and that perpetually therefore the father here according to all reason in the world argues the office one and the same 2. Not only the names are common but the qualifications for office are here one and the same under those names The selfe same office is set forth their glosse here doth yet further betray the nakednes of their evasion A Presbyter say they is comprehened in a Bishop for every Bishop is a Presbyter though withal he bemore as every Captaine is a Souldier and therefore the names are common Answ 1. Where Persons different in peculiar Calling or Commission do yet agree in one common denomination it cannot be said they are one and the same No man faith though every Captaine be a Souldier that a Captaine and a Souldier are one and the same but here Jerome expresseth according to the Scripture that Bishop and Presbyter are one and the same 2. In such a difference of Persons the lesse may be affirmed indefinitely or universally of the greater but not the greater of the lesse it is true every Captain is a Souldier but it is not true that every Souldier is a Captaine but here the Bishop is affirmed of the Elder Acts 20.17 with 28. and Tit. 1.5 with v. 7. Their second shift is as miserable for this hold is so weak they are forced to quit it That in the Apostles times the office of Bishop and Presbyter was distinct but both at one time conferred upon the same Persons Answ 1. This is to be wise above what is written no such thing any where hinted 2. The highest operations are ascribed to the Elders as such to feed to labour in the word and doctrine therefore the Bishops office could not be above theirs 3. How miserably then had Jerome argued What folly is this saith he that any man should preferre Deacons before Presbyters speaking of the Presbyters of his time when the custome of the Church had obtained that Bishops were above Presbyters that is before Bishops and thence carries on his dispute that according to divine institution there is no difference Now if this Jesuitical Allegation was true the Answer was ready they had in the Apostles time the office of Presbyter and Bishop both though distinct yet in one Person as now they are distinct in several Persons therefore Presbyters now are not by divine institution equall to them the truth is it is one office which was then in one Person undivided is now divided and so shared into severall Persons 5. Argument From 1 Tim. 4.14 If that which is challenged peculiarly to Bishops belong to the Presbyters as such then their office is not distinct but so it is that which is challenged c. Nothing more peculiarly challenged then Ordination yet is that here by Jerome pleaded for the Presbyters in this very question wherin he is pleading the equality of or identity rather of Bishops and Presbyters The same we may argue from Act. 13.1 c. The separating of Barnabas and Saul to their Ministery among the Gentiles by imposition of hands cannot well be conceived belonging to any other then to those to whom it belongs to set a part by like imposition of hands the ordinary Ministers of the word at least not to any inferiour to those But Paul and Barnabas were separate to their Ministery not by Bishops above Presbyters but by Prophets and Teachers who were Presbyters Object The greater cannot be Ordained by the lesse Paul Ordained Timothy Answ This imposition of hands is of like nature with Ordination at the least the Presbyters concurred with Paul 6. Argument From 1 Pet. 5.1.2 The Greek word saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-seeing or taking the over-sight is more significant whence the name of a Bishop is drawn The Argument is thus Whatsoever operations belong to the Bishop by his Office the same belong to the Presbyter by his therefore they are not distinct Officers but one and the same The former part is proved thus All that belongs to the Bishops office is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to performe the part of a Bishop from whence the very name of Bishop is derived but whatsoever is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the Presbyters by expresse testimony here they must act the part of Bishops which were they not the same with Bishops would be to usurpe Therefore if not onely Ordination but Jurisdiction belongs to Bishops the same by as authentique Commission belongs to Presbyters or Pastors and Teachers of severall Congregations Hence as formerly for Ordination so for Jurisdiction we may observe that it is to be performed without Bishops distinct from and above Presbyters 1 Cor. 5. per totum there were then no Bishops in Corinth Object The Apostle there excommunicated vers 3. I have judged already c. Answ 1. Some as Beza for one hold excommunication prevented by publique rebuke and repentance thereupon 2 Cor. 2.6 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred punishment signifies rebuke 2. The Apostles judgement was a judgement of doctrinall determination appointing them what to do in case publike rebuke or admonition should not reclaime him not of juridicall execution The Church was to be gathered in the name and with the power of Christ to deliver c. 3. Had not this Church the same power with those Churches Rev. 2 But they were to proceed by the Apostles direction blamed that they had suffered such and such as the Nicolatians Jezabel c. The Apostle himselfe not formally executing 1 Tim. 5.17 All Church rule is distributed among the Elders or Presbyters therefore
distinct from and above Presbyters is manifest in this instance of the Church of Alexandria where till Heraclas and Dionysius a Bishop was no other but one of the Presbyters by the choice and consent of the rest set in an higher degree 2. Another pretence from antiquity is the Catalogues of Bishops succeeding each other in such and such Churches Answ How doth it appeare that these Bishops had peculiar Ordination and above Presbyters there is as formall a Catalogue given in of the Bishops of Alexandria as of any other Church succeeding Mark the Evangelist in this order 1. Anianus 2. Abilius 3. Cerdo 4. Primus 5. Justus 6. Eumenes 7. Marcus 8. Celadion 9. Agrippas or Agrippinus 10. Julianus 11. Demetrius 12. Heraclas 13. Dionysius Whereas yet we have it cleare from Ierome that Heraclas was the first who had distinct Ordination and Office above a Presbyter 3. Pretence from antiquity such testimonies as are given to the honour and power of Bishops by the Ancients and here above all Ignatius helps at every turne Answ 1. Forasmuch as five of his Epistles are granted by diverse advocates of Episcopacy to be such as do evidently betray no little forgery who shall assure us that those seven by them avouched in all things genuine are so indeed what more unlikely then that they should escape tampering by the same hands 2. Those seven most stood upon are by very learned men amongst others Salmasius judged in the very testimonies very spurious and that not from blasse but upon good grounds 1. The arrogance of some of them take that for one in his Epistle to the Trallians What is the Bishop but he that is strongly possest of all Principality and Authority beyond all as much as is possible for men to be possest being made an imitatour according to Power of Christ who is God He that can find here an Apostolicall spirit breathing surely hath little acquaintance with the Apostles writings saith Salmasius and indeed how unlike to that of the Apostle is it 1 Cor. 3.5 Who then is Paul and who is Apollo but ministers by whom you beleeved c. This was Pauls way to take up schisme how contrary to this Ignatius here for the Prevention of it 2 Of the falsenesse of some that in the same Epistle Reverence the Bishop as Christ as the blessed Apostles commanded you Where is this command That in his Epistle to the Smyrnians Let that be accounted a firme Eucharist which is by the Bishop administred or by him to whom he shall have committed it it is not lawfull without the Bishop either to baptize or to offer c. Hath not the Holy Ghost committed preaching and baptisme and administration of the Supper joyntly to every Presbyter this sounds ill in every care except of Papist or Prelate the Church of Alexandria had no true baptisme for about two hundred and sixty years if this be true doctrine as for the Reformed Churches they are in the same case 3. The idolatrous strayne of some take that in the same Epistle In the Church is nothing greater then the Bishop consecrate to God for the salvation of the whole world 4. The impertinencie of some take that in his Epistle to the Philadelphians Let the Princes obey the Emperour the Souldiers the Princes the Deacons the Presbyters those High-Priests the Presbyters and the Deacons and the rest of the Clergy and who are they I wonder and what part of the Clergy is the Deacon with all the People and the Souldiers and the Princes and the Emperour let them obey the Bishop Setting aside other flawes what impertinencie is here to enjoyne the Princes and the Emperour to obey the Bishop when there were not at this time nor many years after any Emperour or Princes Christian These are some few gleanings more of the like stamp there to be found that not without reason it is by the learned conjectured that about the beginning or middle of the second Century was this forged Author surreptitiously brought into the Church about which time this kinde of Episcopacy soaring above Presbytery began 3. How little our prelates and their party regard his writings only they plead them to serve their own turne is manifest that we hear so little from them of subjection to the Presbyters and Deacons which Ignatius urgeth so much in his Epistle to the Trallians It is necessary that ye do nothing without the Bishop but that ye be in subjection likewise to the Presbytery as to the Apostles of Jesus Christ And ye ought by all means to please the Deacons being of the mysteries of Jesus Christ The Presbyters are the great Councell of God and the Chain of the Apostles of Jesus Christ In his Epistle to those in Tarsus Let the Presbyter be subject to the Bishop the Deacons to the Presbyters the People to the Presbyters and the Deacons they that keep this good order my soul for theirs Much more to the same purpose up and down in him where Salmasius conjectures this spurious Author was about the midst or towards the beginning of the second century whilst the Presbytery yet retaind much of its authority Now what do our Prelates and their party here For Presbyters they allow them no rule by way of jurisdiction for Deacons they have first changed their office and then ordered it so as it is never long standing being only a degree to Presbytery And indeed here this Ignatius seemes to ascribe that office and power to Deacons which the scripture takes no notice of which hath appointed them to the service of tables not to preach and rule in the Church as Jerome argues and this furthers discovers that this is no true Ignatius 4. Conclude from Jerome that before schisme fell out in the Churches and that long after the Apostles times the Church was governed only by Presbyters that the Bishop above the Presbyters was brought into some Churches sooner into others later according as schisme gave the occasion that it was about 260 years ere this change was made in the Church of Alexandria that wheresoever it was made it stands not upon divine authority but upon Church Custome and this by Scripture strongly proved therefore these testimonies of Ignatius or whatsoever the like so farre as they plead for Episcopacy above Presbytery cannot stand either with the truth of the Scripture or the practice of the first and purest Churches We returne to Jerome his Epistle to Evagrius That which next follows concernes not the matter in hand but is against the superiority of the Bishop of Rome and against a perverse custome in Rome that a Presbyter was ordained upon the testimony of a Deacon that which concernes the present question followes in these words Presbyter and Bishop one is the name of age the other of dignity whence to Titus and Timothy the Apostle speaks of the Ordination of the Bishop and Deacon concerning the Presbyters he is altogether silent because in the Bishop the Presbyter
conversation and that in time of greatest Persecution and all the time that they stood thus upon tryal and under instruction rending to prepare them for admission they were called Catechumens when after a certaine time of tryall they moved to be admitted into Church fellowship they were called Competents or desirers when they were admitted it was by baptisme and then were they compleat members of the Church and called the faithfull This was one sort of Catechumens Another sort there was the children of Christian Parents who having been in their infancy baptized yet when they were grown to years they were under the Churches instruction and tryall just in the same manner as the former and held the place and name of Catechumens till they were for knowledge and holinesse of conversation approved experimentally by the Church then upon their desires they were received into Church-fellowship by solemne imposition of hands and so admitted to the Lords Supper and brought under discipline and were now compleat members of the Church this imposition of hands being grounded upon Heb. 6.2 whence by the corruption of Popery it degenerated into that spurious Ordinance of confirmation as they called it 2. Their severity towards the lapsed it is well knowne to all acquainted with the manner of the Church in those times that as they diligently cast out the scandalous so they stood upon strict termes with them before they would upon their profession of repentance receive them againe this together with the state of those times considered times of great persecution it may be gathered that they received only such into Church-fellowship as whom they might conceive so principled as to prefer the truth and purity of Gospel Profession to their own lives Let us here sprinkle some few Testimonies found in the Fathers of those times touching the purity of the Church in the matter of it Tertullian in his Apologetick c. 2. alledgeth Pliny an heathen Deputy-Governour under Trajan an heathen Emperour about a hundred years after Christ giving this Testimony to the Christians generally That besides their stiffe refusall to sacrifice he found nothing in their religious worship but that they had meetings before day to sing to Christ and to God and by mutuall agreement to constrme discipline and that they forbad murder adultery fraud treachery and other wickednesses The same Father who himselfe lived a little more then two hundred years after Christ he is much in challenging the persecuting powers to make good any of those crimes which they charged upon Christians as atheisme incest infant-murder treason chargeth them that they warre with the name of Christians that an innocent name in innocent men is by them hated and persecuted In the 39 ohapt of his Apologetick thus We are a body made up of the conscience of Religion of the unity of Discipline of the Covenant of hope then speaking of their worship in the publique Assembly he addes for discipline there likewise are Exhortations Castigations and Divine Censures for with great weight is judgement past as among those that are certaine that the eye of God is upon them and it is the greatest fore-judgement of the judgement to come if any one shall so offend as that he is cast out from the communication of prayer of assembling and of all holy commerce He mentions in the same chapter the love of the Christians to be such one towards another that the Heathen were wont with indignation to say of them Behold how they love one another and are ready to die one for another In the 46. chapt of his Apologetick he shewes how they bore not with any of evill conversation comparing the Christians with the Philosophers The Philosophers saith he have an apish affectation of the truth and by their affectation corrupt it as hunting after their owne praise The Christians necessarily desire it and performe it intirely as providing for their owne salvation He adds a little after this objection But some of ours depart from the rule of discipline to which he answers they are no longer owned for Christians by us and he reproves it in the Philosophers that such among them as walk not according to the rules of Philosophy are yet called by the name and have still the honour of Philosophers In his Book to Scapula who was a Deputy-Governour under the Romane Emperour and a persecutor he gives this character of the Christians besides their unshaken piety towards God refusing the Heathen sacrifices against the greatest torments We defraud none we adulterate the mariage of none we handle Orphans religiously we relieve the needy to none do we render evill for evill let them who bely our profession look to it that is they who in word professe themselves Christians but walk not accordingly whom we our selves refuse Who is there that complaines of us upon any other ground but onely that we are Christians for so great innocency for so great honesty for righteousnesse for chastity for faith for truth for the living God are we burned In his Book of Repentance chapt 6. speaking of the necessity of sound repentance and that on the Catechumens part before baptisme I deny not saith he the divine benefit that is remission of sinnes to be altogether safe to those that shall go into the water that is that shall be baptized but that thou mayest come to that thou must be diligent for who will afford thee a man of such faithlesse repentance one drop of any water A little after let no man flatter himself that his ranck is yet but among the Catechumens as though he might therefore take liberty to sin as soone as thou hast known the Lord fear him as soone as thou hast beheld him receive him is Christ one to the baptized another to the hearers or Catechumens That Laver is the sealing up of faith which faith is both begun and commended from the faith of repentance we are not therefore washed viz. baptized that we may cease to sinne but because we have ceased because we are already washed in heart this is the first baptism of the Catechumen entire fear In his book of 〈◊〉 Prescriptions against the hereticks c. 41 he makes the promiscuous matter of the Church the property of the hereticks I will not omit saith he the description of the hereticks conversation how frivolous how earthly how humane it is without gravity without authority without discipline such as agrees with their faith first of all it is uncertaine who is a Catechumen and who is one of the faithfull they go together alike they hear alike they pray alike Nay if the heathen should come among them in their Assemblies they would cast that which is holy to dogs and Pearls though no true ones to the swine their Prostration of discipline they call simplicity our care of it they call an over-curious trimming they receive all promiscuously to the Lords Supper with them the Catechumens go for perfect before they be throughly instructed He chargeth it
and Christ himselfe are mocked From this discourse of Discipline besides the nature of it appears 1. The weight of it binding to wrath or loosing from it retaining or remitting sins opening the kingdome of heaven to the penitent or shutting it against the impenitent casting out of the commonion of the faithfull cutting off from the body of Christ delivering over to Satan or readmission into the communion of the faithfull reimplanting into the body of Christ rescue from their subjection to Satan and so as all this done here upon earth where rightly administred is confirmed in heaven 2. The necessity of it 1. Standing upon so cleare a precept and institution of Christ therefore being a Gospel ordinance unchangeable 2. Being so maine a part of the visible kingdome of Christ as Mediator 3. From the ends of it for reclaiming and gaining of offending brethren from deterring others from the like offences for purging out that old leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the Seale thereof to be prophaned by notorious and obstinate offenders CHAP. IV. The third Instruction To the people of the Church it belongs by divine right to chuse their Officers THat Christ hath appointed Officers in his Church for the administration of the Word Sacraments and Discipline we need not prove The confirmation of this Proposition that the choyce of Officers is the peoples right makes not a little for the due setling the Church For this I shall do three things 1. Point to the Scriptures teaching this truth 2. Adde some reasons according to Scripture 3. Give in the testimonies first of the Primitive then of the reformed Churches 1. For the Scriptures Acts 1.15 with 23. The Disciples go as farre as is possible for man to have an hand in chusing an Apostle who must have his commission immediately from God they appoint two and give forth lots Acts 6.3 4 5. The whole multitude chuse their Deacons and present them to the Apostles for Ordination Acts 14.23 It is said of Paul and Barnabas when they had ordained Elders to the Churches the word translated ordained signifies solemnely to appoint to office upon the peoples vote or choyce or suffrage So Stephen in his Treasure of the Greek tongue renders it to make or create by suffrage See Calvin and Beza afterwards 2. For reasons 1. The Officers are given for the good of the Church Ephes 4 11 12. therefore she may in a certaine and ordinary way procure them which yet in many cases she cannot do if she have not right to chuse them 2. They are given to the Church 1 Cor. 3.21 22. therefore she hath a right to call them to her selfe If she depended upon either Magistrate or Patron or any other for a right to call her Officers they were then rather given to them on whom she should so depend then to her 3. Otherwise the Church sc the company of Beseevers should be in a worse condition then any Society as to the setling of her selfe in her best state no people without rulers over them and Officers for their good but may settle such among themselves as the experience of all Common-wealths shews 4. In this choyce of the faithfull is laid the foundation of greater love betwixt the people and their Officers and so the ministry of the Officers becomes more fruitfull 5. The faithful are to hear the true Teachers to shun the false to try the spirits which imports 1. Morall ability for chusing 2. A right of chusing or applying themselves to the true Ministers add to these Christian practise and experience what faithfull soule makes any scruple of leaving a faithlesse and unedifying Minister at home to go abroad for enjoying a faithfull and edifying ministry which yet might not be allowed if Christians had not a right to chuse their own Officers 3. For testimonies 1. Of the ancient Church Cyprian who lived a great light of the Church about 240 yeares more or lesse after Christ is plentifull herein As in the Scripture testimonies it appears so in those times according to the Scriptures and so in the reformed Churches Ordination of Officers succeeded their Election Hence Cyprian to the Presbyters Deacons and all the people in the Ordination of ministers Most dear brethren we are alwayes wont to advise with you and to weigh the manners and merits of every one by Common Counsel Epist 33. according to Pamelius Edition at the beginning Cyprian to the people to avoid the faction of Felicissimus and five Presbyters siding with him speaking of them Epist 40. They mindfull of their conspiracy against my Episcopacy Episcopacy distinct from Presbytery had then place in the Church though of a far purer stamp then our Prelacy nay against your suffrage or Election by vote and the judgement of God renew their old opposition c. he justifies his own standing by the peoples choice of him to the same purpose upon the occasion he speaks Epist 55. Cyprian to Antonianus a brother about Cornelius chosen Bishop of Rome by the people and the ministery And Novatian seeking to make himselfe Bishop Cornelius is thus justified that he was made Bishop by the judgement of God and Christ by the Testimony of almost all the ministery by the vote or suffrage of the people then present c. Here was the ministers testimony but the choice the peoples Epist 52. the same Cornelius he justifies against Novatian and that with the concurrent judgement of a councel assembled upon the same ground the suffrage of the ministry and people Epist 67. Cyprian to the ministry of Spaine Cyprian with his fellow-Bishops assembled praiseth the ministry and people of Spaine that they had by lawful Election placed Sabinus and Felix in stead of Basilides and Martial lapsed Bishops we have here most pregnant testimonies and proofes of the peoples right in chusing They when they had met together read letters out of Spaine desiring their advice where in answer Cyprian with the rest of the Bishops first urging of how great 〈◊〉 it is that the minister or Bishop be holy he thus speaks further Wherefore it behoves that with full diligence and sincere tryall they be chosen to the ministery who are such as God may heare their Prayers Neither let the people flatter themselves as though they might be free from guilt communicating with a sinful minister or Bishop and affording their consent to the unjust and unlawfull Episcopacy or ministery of him that is set over them A little after Therefore the people obeying the Lords Commandments and fearing God ought to separate themselves from a sinful Church ruler neither mixe themselves at the sacrifices of a sacrilegious Priest forasmuch as they have the greatest power either of chusing the worthy Priests that was the language of those times for Bishops
to the Elders as the Elders it belongs and Elders and Bishops are one and the same Adde here what is observed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop is never mentioned in the New Testament as belonging to a perpetuall Church officer but the actions therein required belong to any teaching Presbyter are not those peculiar actions challenged to the Bishops 7. Argument from this last testimony and 2 John 1 3 John 1. There is no perpetual office in the Church above that which the Apostles hold in common with the perpetual officers labouring in the word and doctrine and according to which they stile themselves but that is the office of Presbyters as is cleare in these testimonies All these Arguments we have here in Ierome's discourse and thus by him made use of let us adde the 8. Argument The office of Pastor or Teacher is an office of the highest denomination after the Apostles and Evangelists have ceased Ephes 4.11 1. To feed and to teach are higher acts then to rule in way of Discipline 1 Tim. 5.17 2. These are the only Ministers of the word given of Christ to the Church in all ages for perfecting the Saints for the work of the Ministry for edifying the body of Christ verse 12. But every Minister of the word is by his office a Pastor or Teacher Object But Bishops above Presbyters may be Pastors above Pastors and Teachers above Teachers Answ 1. Those acts and the power for them whereby they challenge superiority cannot make them above because they are of inferiour nature to the acts of feeding and teaching belonging to every Minister of the word 2. All officers of one denomination whether above them or below them are equall in power and office the Apostles and Evangelists above them equall among themselves the Deacons below them equall among themselves and what hint is there that these middle officers should among themselves be divided into extremes Thus from Scripture Jerome now goes on to shew the equality of Bishops and Presbyters as to their office by divine institution partly by preventing an objection partly by a famous instance in the Church of Alexandria the objection he prevents in these words But that afterwards one was chosen who should be preferred before the rest it was done for the remedy of schisme least every one drawing the Church of Christ to himselfe should break it in pieces The Summe is this in the Apostles times there was no difference the Scripture holds them forth equall this difference was made afterwards occasioned by schisme for the healing whereof the Church thought it expedient to take this course but no ground in Scripture for this inequality and this he expresseth yet more clearly in his Commentary upon Tit. 1.5 comparing the fifth and seventh v. together thus he speaks Let us diligently attend the Apostles words saying that thou mayest appoint Presbyters in every city as I had appointed thee who shewing what kind of Presbyter ought to be ordained in his following discourse thus he inferrs for it behoves a Bishop to be blamelesse as the steward of God a Presbyter then is the very same with a Bishop saith he and before that by the instinct of the devill divisions were made in religion and they said among the People I am of Paul I am of Apollo but I am of Cephas the Churches were governed by the Common Councell of the Presbyters these Presbyters not joyned to the Bishop as one above them as it is here plaine but all the Presbyters equall among themselves joyning in this Common-Counsell the Father goes on but after that every one thought those whom he baptized his owne not Christs it was decreed in the whole world that one chosen from among the Presbyters should be set above the rest to whom all the care of the Church should belong and the seeds of schisme should be taken away 1. Here we see that this custome came in long after the Apostles times generally Object Nay the Apostle ordered it thus in his time for it is said here when one said I am of Paul another I am of Apollo c. Then was this course taken but it was in the Church of Corinth in the Apostles time that so they said Answ That forme of words Jerome here useth aptly to expresse the manner of Schisme but doth not point at that time as if the Apostle had then taken this course as is manifest 1. When he had proved the equality of Bishops and Presbyters from Epistles written after the Epistle to the Corinthians he yet saith afterwards this course was taken 2. He doth not say when the Corinthians said thus but when they said thus among the people it was decreed not in Corinth but in the whole world 2. And as it was after the Apostles times so that it had no ground in their writings he goes on to shew by some of the same Scriptures formerly used in this Epistle to Evagrius which Scriptures he further in this place insists upon Some man may think saith he that this is not the sentence of the Scripture but my owne that a Bishop and a Presbyter are one and that one is the name of age the other of office or duty let him read the words of the Apostle Phil. 1.1 Philippi is of Macedonia and certainly in one city there could not be many Bishops as they are called but because they called the same Bishops at that time whom they called also Presbyters therefore the Apostle spake indifferently of Bishops as of Presbyters Yet this may seeme doubtfull to some men except it be confirmed by another testimony Acts 20.17 28. Mark this diligently saith he how he calling the Presbyters of one city of Ephesus afterwards cals the same Bishops If any man will receive that Epistle which is written to the Hebrews in Pauls name there also the care of the Church is equally divided among many forasmuch as he writes to the people Obey them that rule over you c. Heb. 13.17 and Peter who from the firmenesse of his faith received his name in his Epistle speaks saying the Elders that are among you I who am likewise your fellow Elder c. 1 Pe. 5.1.2 These things I have therefore spoken that we might shew that amongst the Ancient Bishops and Presbyters were the same but by little and little that the miseries of dissention may be plucked up all the care was laid upon one Therefore as the Presbyters know that they are by the custome of the Church subject to him that is set over them so let the Bishops know that they rather by custome then the truth of the Lords order are greater then Presbyters and that they ought to governe the Church in Commune imitating Moses who when he had it in his Power alone to rule the People of Israel chose seventy with whom he would judge the People Hitherto Jerome upon Tit. 1.1 whose discourse is so plain and cleare that the very reading it over
frequently the seven Angels that sounded the seven trumpets and the seven Angels that powred out the seven vials were not seven singular Persons but seven Companies or sorts of men performing that service 3. The Angel of the Churches Rev. 2. and 3. must be taken collectively or the whole company of the ministers of the Church as is evident Rev. 2.24 To you in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Angel as distinguished from the rest of the Church Having seen the unwarrantablenesse of the Diocesan Bishop we shall not need to speak of the true officers for rule in the Church for Pastors and Teachers they are doubted by none but the Episcopall Party for ruling Elders to them adjoyned as it hath been the doctrine and practice of the Reformed Churches generally so of late there are diverse discourses easie to be met with fairly and clearly pleading their divine right among the rest the way of the Church of Christ in New England the Jus Divinum c. the summe of the survey of discipline by Master Hooker I shall therefore passe to another instruction about particular Congregations CHAP. X. The seventh Instruction To a particular Congregation of visible Saints furnished with officers it belongs to exercise all parts of discipline within it selfe In it power of all discipline whether all power of discipline or not 1. The Churches instanced in Scripture of Corinth Ephesus c. thus far they seem to have been each a particular Congregation 1. All the ordinary officers were chosen by the People as officers in command to the flock in common this appears from the doctrine of the Peoples choyce formerly of the Church of Corinth their ministers were chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seeming good to the whole Church in the time of Clemens Romanus 2. In the exercise of discipline the People generally concurred with the officers jointly this from the doctrine of discipline formerly those officers formerly by them in common chosen and thus the Churches true liberty was preserved As for that Objection the number of Christians and officers were so great they could not ordinarily meet in one place for worship the answer is suppose that to be truth yet might the officers interchangeably administer to them as officers in common to the flock in common as wel for all publick administrations of worship as for discipline joyntly As for the other maine objection variety of languages therefore their Congregations must be many and fixt Answ There were interpreters of languages that those who in the Congregation understood not their language spoken in might by interpretation understand it this argues their Congregations were not fixt according to the difference of languages 3. Where there are all sorts of power for discipline there is an entire right for the exercise of it for power is for exercise but in every Congregation there are all sorts of Power there is power of order and power of office and for office-power there are both sorts of officers Elders labouring in the word and doctrine and others for rule with them and in this they of the Presbyterian and Congregationall way agree 4. Where our Saviours rule may be observed Matth. 18.15 16 17. there is entire power of discipline But in every Congregation so framed that rule may be observed Admonition first single then before a witnesse or two and lastly by the Church 5. Where authoritative suspension may be there may be excommunication but in every such Congregation authoritative suspension may be this later is granted the former is thus confirmed Where there is power of Church-admonition there is power of excommunication Mat. 18.17 but where there is power of authoritative suspension there is power of Church-admonition 1. Suspension supposeth such admonition 2. Admonition is a lesse act of power and jurisdiction then Suspension is 6. Where there is right to entire Church-fellowship in the Ordinances of Publicke Worship and private Communion there is right for the exercise of discipline this appears thus A scandalous sinner in such a society retained is leaven leavening the whole lump involving the whole society in guilt 1 Cor. 5. therefore it is their duty and in their power to cast him out But in every Congregation so framed there is right for entire Church-fellowship c. This is not questioned Hence to the Church of Corinth power is ascribed and she blamed for not casting out the incestuous Person not because she had thus and thus many officers but because she was a Church entirely framed for discipline having in her all kinde of power for that purpose CHAP. XI The eighth Instruction To a Congregation of visible Saints not yet possest of officers it belongs to possesse themselves of them HEre are two things fall into consideration Election Ordination 1. For election forasmuch as it is the Peoples right as such as hath been proved in the third instruction hence it belongs to any number of them joyned together into a congregation by choyce to call Officers to themselves 2. If they have not this right among themselves whence shall it be derived to them 1. From other Churches but how came they by their officers 2. From a Synod but a Synod is made up of the delegates of setled Congregations therefore Congregations must first be setled There is the same answer for a Classis 3. From the civill magistrate This hath been prevented in the fifth Instruction 4. From the combination of diverse ministers Be it granted that the People now about to forme into a disciplinary Congregation and to chuse their officers ought to consult and follow the just guidance of able and faithfull Ministers proceeding aright in directing them yet ought not those ministers to appoint officers over them whom they shall not upon their directions freely consent to Preachers to them not Pastors and Rulers over them may they with the help of civill authority fix among them In a setled Congregation where by death or removall or censure only one officer is wanting the rest of the officers have not Power to impose another upon the Congregation without her choyce as is cleare by the third Instruction formerly shewing the right of the Peoples Election but those her owne officers have greater authority over her then any combination of Ministers not yet disciplinarily setled in severall Congregations Much lesse hath any one Minister this power 2. For Ordination Not to dispute whether it be the formall Constitution of an officer or the solemne approbation of him by the Peoples Election formally constitute 1. According to Scripture-rule and thence the Practice both of the Primitive and Reformed Churches it ought to succeed the Peoples Election this is cleare for a Pastor or Teacher to a Church gathered whatsoever may be said for a Teacher by office for gathering a Church 2. Be it granted that the People having chosen their officers ought to present them having the opportunity to some approved Ministers for Imposition of hands it must likewise be granted that those Ministers without just exception against that People or their choyce ought not to refuse the officer so presented 3. Supposing such Ordination cannot be had whether are the People to remaine without the publike ministery and so without the publike Ordinances of worship and discipline or doth their election and approbation alone in this exigency invest with office-power Let us indeavour to frame a judgement by instance of a case or two 1. Suppose a company of Saints cast upon a remote Island not neare any Churches or Ministers and there they are to fixe their habitations may they not having Persons among them fitted settle among themselves a publike ministery 2. Suppose a company of People in the midst of the Romane territories savingly enlightned with the truth of the Gospel 1. Ought they not having fit Persons among them to choose out some for the publick ministeries of the Church 2. Ought they in case Imposition of hands might be so obtained to present them to the Romane Prelates for it Beza saith no. 3. In case that they either ought not or it could not be obtained might they not without it settle their officers among themselves 3. In case then that a Congregation stands convinced of the true bounds of the matter of the visible Church and the true confinement of discipline to them within those bounds hath fit Persons for the publike ministry among them but can not obtain Imposition of hands upon their choyce from Ministers sought unto as differing in judgement about the matter and discipline of the Church why hath not this Congregation the same liberty in this case that the others had in the former Object Here they make themselves Judges Answ 1. So in the former instances 2. What way soever they are in or what Governement soever they are under except they see it with their owne eyes to be according to rule it is but blinde walking and blind obedience and therefore unacceptable Quest In case they go wrong and the ministery with other Christians against them be right what is to be done Answ 1. For them they are to obey their own consciences though we cannot say erring Persons have a right to obey their owne consciences yet may we say that it is their duty An erroneous conscience bindes 2. For the Ministry and Orthodox Christians against them as the Church is to proceed against Schismaticks so are they against those in case they themselves be in a State of discipline and judge the offence of that moment Quest Suppose they be right and the Ministry and Christians against them wrong Answ 1. For the ministery c. as formerly on the other part here is their duty though not their right to proceed as the Church ought to do against Schismaticks 2. For the Congregation it is their duty and their right to proceed as in other cases the true Church is to hold on her way though persecuted as schismaticall and hereticall CONSECTARY With more evidence yet A Minister consenting with diverse Christians nay diverse Ministers so consenting may together with those Christians joyning with them settle discipline among themselves In this case here is all intrinsecall power for setling discipline FINIS
which blesseth all the nations of the earth in the seed of Abraham by faith Thus they were holy in their circumcision 2. For other peculiar Ordinances there was a threefold barre to such as were openly wicked 1. Ceremoniall divers cases of Ceremoniall uncleannes which debarred Communion in the peculiar Ordinances and they that were most carelesse of the holy things of God would oftenest be taken in these Ceremoniall snares 2. Judiciall the same Covenant that entitled them to the Church entitled them likewise to that land whence divers sorts of wicked persons were to be cut off from life not only blasphemers but idolaters nor only murthers but adulterers nor only traitors but disobedient to Parents c. hence the whole nation enjoyned as in Asa's time to swear a solemne Covenant for seeking the Lord God of their fathers with all their heart and all their soule and to performe it under penalty of death whether great or small whether man or woman Chron. 2.15 12 13. Now had the judiciall law been executed according to divine rule partly so many wicked ones had been coct off and partly the rest had been so formidably warned that here had been a great prevention of that mixture in their Church-Communion 3. Ecclesiastical Ezek. 22.26 difference to be made by Ecclesiastical power as well betwixt the holy and prophane and those are morall termes as betwixt the clean and unclean which are ceremoniall termes A generall rule for this understood by the learned of Ecclesiasticall cutting off Numb 15.30 31. the stranger there the Proselyte of the Covenant further Testimony to this rule that the openly wicked were ecclesiastically to be cut off is the ordinance of excommunication among them in the three degrees of it Niddui Cherem and Maran-atha A thorow discourse about this for further satisfaction see in Gillaspies Aarons Rod blossoming Thus much for this Objection which is wont much to be stood upon but how sandy a foundation it is fit for so rotten a building as many endeavour to set upon it I hope by this time appears Obiect 2. The Parable of the tares Matth. 13.24 to the 31. and 37 to the 44 verse Answ 1. The field is the world v. 38. the good seed are the children of the Kingdome the tares are the children of the wicked one ibid. these make the visible Church in the world according to the minde of the parable both these are to grow together untill the harvest v. 30. what will hence follow that Persons apparantly wicked must be received into and retained in the visible Church this puts the parable upon the rack and forceth it to speak what it intends not 1. It warrants not the receiving wicked Persons into the Church v. 25. 1. The husbandmmen were not so watchfull as they should have been when the enemy sowed these tares and it is the enemy not the Lord of the field that sowes them 2. Nor the retaining them then should our Saviour here be against himselfe otherwhere where he hath appointed the Ordinance of Church censure for casting out such and that under so great a penalty as formerly we have seene Matth. 18. 1 Corinth 5. Revel 2. c. 1. If then the gathering up these tares desired by the servants v. 28. and forbidden by the master v. 29. be meant of Ecclesiastical casting out these cares must not be the openly wicked but close hypocrites yet by some of the servants of more piercing judgements then others discerned the reason given may seem to favour this v. 29. They were such as were so hardly discerned from the wheat that there was danger of rooting up the wheat if these tares should be gathered up to this purpose Jerome witnesseth that in those countryes there are certain tares so like to wheat in their first springing as hardly to be discerned from it thus Cyprian understands it taxing the insolency of Novatian who would not receive the lapsed againe into the Church though they exprest never so much repentance How great arrogance is this saith he that he should think he can do that which our Saviour granted not to the Apostles that he should discerne the tares from the wheat If he will make himselfe the searcher and the judge of the heart and reins c. Cypr. Epist 52. but in casting out the openly wicked there is no danger of this 2. Some think it not to be meant of Ecclesiasticall casting out and therfore let the tares be granted for the openly wicked this parable gives them no place in the visible Church 1. This gathering up the tares is their rooting up for that expression concludes no lesse lest ye root up also the wheat with them v. 29. and therefore the final destruction of these wicked Persons but Church censure is not for destruction except of the flesh but for salvation of the Person 2. This gathering up desired here by the servants and by the master for the present denied is that which shall be at the end of the world the finall destruction of the wicked v. 40 41 42. they shall not then for the present gather them up that is not knowing of what spirit they are call for fire from heaven against them The like interpretation is made of the drawnet and the separation of the good from the bad gathered together by it v. 47. c. Object 3. Judas received the Supper at least the Passeover which was a Sacrament and the Sacraments belong only to those of the Church Answ 1. If we shall hence conclude that the openly wicked have right to the Sacraments and so are the true matter of the visible Church 1. We must deny any such Ordinance as discipline 2. By the same reason we must affirme that a minister of the Church openly knowne to be such an one as hath his heart set to overthrow the Gospel and betray the Lord for money is to be retained in the ministery nay that such an one so knowne before-hand is to be chosen into the ministery for all this Christ knew of Judas therefore 3. Judas his wickednesse was knowne to Christ as God but not as man but for casting out of the Church the offence must be knowne to the Church in a Church way that is by experience and proof Object 4. The Apostles received such as offered themselves suddenly among the rest Simon Magus Answ But yet upon such evidence as amounted in the judgement of rationall charity to the evidence of regeneration for this 1. Consider upon what ground they offered themselves the Word powerfully preached and mightily by miracles declared the Word of God 2. What was the state of those times 1. They were times wherein according to former Prophecies the spirit was plentifully powred out by the ministery of the Apostles 2. They were times of great Persecution of the Christian faith nothing of outward advantage to move but all to the contrary to preach the Gospel then among the Jewes was as it would be now
to preach the truth among the Papists to preach it then in the other nations was as it would be now to preach it among the Turks If upon the powerfull preaching the truth in the maine points of religion contrary to the maine Popishand Turkish tenets whereof they are most zealous such and such in the midst of the Popish and Turkish dominions should against manifest and great temptations openly embrace and professe the truth such a Profession would amount to another kinde of evidence then is generally pleaded for from those examples among us 3. God for vindicating his name against scandalous Profession put forth his revenging judgements against the deceitfull and hollow as in Ananias and Saphira's case whence many were much deterred from joyning with the Church Acts 5.13 thus for the state of those times Then thirdly consider what a faire profession Simon Magus made and for some time continued in which argues seemingly no small change Acts 8.13 it is said he beleeved he continued with Philip he was taken with admiration c. so Ananias and Saphira made a faire Profession to sell their Possession for reliefe of the Church 4. When Simon discovers his rottennesse then not till then Peter perceived the wickednesse of his heart v. 23. and when he perceives it he professeth he hath no lot among them because his heart is not right v. 21. yet was not Peter without hope but he might repent v. 22 and something hopefull still doth Simon appeare v. 24. And now the answer to this instance may cleare all other of the like nature There is a fifth Object 5. The scandalous mentioned in some of the Epistles as in the Church of Corinth but this hath been answered before in the eighth Argument and these are all the objections I know that have any colour in them or at the least in the answers to these the grounds are laid for answering the rest We come now 2. To peculiar Objections respecting the generality of our people in this kingdome Object 1. We are all of the Church by baptisme already Answ 1. From the beginning it was not so that all should be so promiscuously received therefore it behoves us to returne to the first patterne what right have they to baptisme for their seed themselves having been baptized who had none for themselves were they unbaptized 2. Ishmael and Esau were circumcised yet afterward unchurched so were the Shechemites circumcised Many Heathens in America baptized by the Spaniard yet none of these ever of the Church 3. To receive to baptisme for themselves or seed grosse ignorants who understand not the ground nature and end of that Ordinance is 1. To make the service of God in so maine an Ordinance an unreasonable service 2. To make up the visible Church in her several congregations by an implicit faith 4. To admit the scandalous in like manner for themselves or seed is not to set the Seale to the Covenant but to passe it against the Covenant 5. The Reformed Churches receive not to the Lords Supper and other priviledges of Church-Communion such as were baptized in their infancy but upon tryall of their knowledge and Christian conversation which when approved they solemnely admit them understanding Imposition of hands Heb. 6. to point at the solemne admission of such So Calvin upon the place pleading thence for infant-baptisme Reply But children may have right by former Ancestors Answ 1. Visible administration must have visible grounds it must therefore upon particular evidence appeare to the Church that such Ancestors they had in whose name they may have right 2. How farre may we go back and where must we stop 3. Offer such reasoning to thy Prince will it passe for currant if thou shouldest claime the Armes and Honour of some noble family meerly upon this supposition that it may be some of thine Ancestors were possessed thereof 4. Such as could not finde their register for the line of the Priesthood were as polluted put from their office Ezra 1.62 5. This will prevent the distinction betwixt the Church and the world and keep off for ever the baptisme of growne men 6. As for the children of wicked Parents circumcised among the Jewes this stone hath been removed before they had by Abraham visible right under whom they fell Object 2. But all sorts among us have likewise received the Supper Answ 1. But the greatest part besides the rule as is evident upon the same grounds now pleaded against promiscuous baptisme 2. In the Reformed Churches when any member of one Congregation transplants to another notwithstanding he hath received the Supper formerly in the Church whence he came yet doth the Church to which he is come examine and approve him for knowledge and conversation before they receive him to the Supper 3. How or by what right have the Sacraments been ordinarily administred in diverse of our Congregations where the word hath not been ordinarily preached From the doctrine of the matter of the Church we may lay downe some further Practicall Conclusions 1. The Saints are to separate from the wicked into Church-Communion 1. Otherwise the Church cannot be made up only of its due matter God cannot have his Temple 2. The Command is expresse for it as we have seen in the sixth Argument the Saints as expressely called to this as Abraham out of Caldea as the people of God out of Babylon 3. To this separate Communion belongs far greater blessings then to beleevers in promiscuous standing 2 Cor. 6.17 18. generally whatever blessings belong to the visible Church may be clearlyest expected and are most fully bestowed upon the Church when most truly and purely setled in her Congregations the presence of Christ Rev. 2.1 his Protection and Defence and Comforts Isa 4.5 the power of Christ 1 Cor. 5.4 When we have spoken to the discipline we shall have further evidences of this Conclusion 2. No Person habitually scandalous is to be received to the Sacrament though he humbles himselfe before the Church till some time of tryall He is not true matter of the Church who is not habitually in the Churches eye righteous But the Sacraments are peculiar Church-Ordinances Object He that hears not the Church is to be refused but he that hears her is to be received now he that humbles himself before the Church upon her admonition hears her Answ 1. That rule If he hear not the Church is concerning a brother one within Matth. 18.15 1 Cor. 5.12 but no Person habitually scandalous is a brother as the doctrine of the matter of the Church hath evinced 2. For a brother fallen into some scandalous sinne and humbling himselfe it follows not that he is not to be cast out therefore he is suddenly to be received he is neither to be suddenly cast out nor suddenly received to the Sacrament but to stand under further tryall otherwise 1. Church-admonitions will be turned into a meer mockery execution of censure against the most impudent for ever